Search results for: rooster coop of caste and class

Authors: Mohua Dutta

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The primary aim of this research paper is to investigate the forced urban migration of Dalits in India who are fleeing caste persecution in rural areas. This paper examines the relationship between caste and rural-to-urban internal migration in India using a literary text, Rohinton Mistry’s A Fine Balance, highlighting the challenges faced by Dalits in rural areas that force them to migrate to urban areas. Despite the prevalence of such discussions in Dalit autobiographies written in vernacular languages, there is a lack of discussion regarding caste migration in Indian English Literature, including this present text, as evidenced by the existing critical interpretations of the novel, which this paper seeks to rectify. The primary research question is how urban migration affects caste system in India and why rural-to-urban caste migration occurs. The purpose of this paper is to better understand the reasons for Dalit migration, the challenges they face in rural and urban areas, and the lingering influence of caste in both rural and urban areas. The study reveals that the promise of mobility and emancipation provided by class operations drives rural-to-urban caste migration in India, but it also reveals that caste marginalization in rural areas is closely linked to class marginalization and other forms of subalternity in urban areas. Moreover, the caste system persists in urban areas as well, making Dalit migrants more vulnerable to social, political, and economic discrimination. The reason for this is that, despite changes in profession and urban migration, the trapped structure of caste capital and family networks exposes migrants to caste and class oppressions. To reach its conclusion, this study employs a variety of methodologies. Discourse analysis is used to investigate the current debates and narratives surrounding caste migration. Critical race theory, specifically intersectional theory and social constructivism, aids in comprehending the complexities of caste, class, and migration. Mistry's novel is subjected to textual analysis in order to identify and interpret references to caste migration. Secondary data, such as theoretical understanding of the caste system in operation and scholarly works on caste migration, are also used to support and strengthen the findings and arguments presented in the paper. The study concludes that rural-to-urban caste migration in India is primarily motivated by the promise of socioeconomic mobility and emancipation offered by urban spaces. However, the caste system persists in urban areas, resulting in the continued marginalisation and discrimination of Dalit migrants. The study also highlights the limitations of urban migration in providing true emancipation for Dalit migrants, as they remain trapped within caste and family network structures. Overall, the study raises awareness of the complexities surrounding caste migration and its impact on the lives of India's marginalised communities. This study contributes to the field of Migration Studies by shedding light on an often-overlooked issue: Dalit migration. It challenges existing literary critical interpretations by emphasising the significance of caste migration in Indian English Literature. The study also emphasises the interconnectedness of caste and class, broadening understanding of how these systems function in both rural and urban areas.

Keywords: rural-to-urban caste migration in india, internal migration in india, caste system in india, dalit movement in india, rooster coop of caste and class, urban poor as subalterns

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Authors: Sheetal Dinkar Kamble

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The philosophy of Dalit women revolves around the question of how gender and caste inequality manifest itself in social institutions such as the workplace, home, community, rural economy, and the public and private spaces. On the other hand, Dalit feminism explains the range of untouchability related discriminatory practices and how they incorporate the factor of gender in all social relationships. Gender theories are needed to explain how the caste system works on gendered assumptions and are selectively subject to the notion of caste in established ways of life and the punishments for deviating from them. Dalit feminists working in the field of traditional philosophy, from anthropology to epistemology, have introduced new concepts and approaches that would have to form the basis of their philosophy. It also presents philosophical knowledge of caste, gender, religion, class, and sexuality. They are bringing a particularly feminist lens on the issues of globalization, human rights, popular culture, and caste. Dalit women’s philosophy leads to Dalit feminism and knowledge creation. It is an analysis of caste history, contributions, and the challenges faced by Dalit women in rural India. The researcher claims that the method of the case study, to understand caste and gender involved in the discussion of Dalit feminist philosophy, is important. This study will contribute towards the development of dynamic theoretical frameworks directed towards social justice and equality.

Keywords: caste, gender, class, religion

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Authors: Dhiraj Kumar

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The paper attempts to argue that the regulation of the rural lower caste woman’s life-world is at the core of the reproduction of hierarchy in an Adivasi samaj (society). It has been established in studies on caste and Adivasi that the two societies are distinct and operate through different structures, norms, rituals, beliefs, etc. This is as opposed to the colonial and certain post-independence anthropology in/of India that collapsed the two into single categories for analysis. However, how the two seemingly different social structures affect each other has attracted little attention. The paper is inspired by an action-research at Gadh-Bansla, an Adivasi village in the Kanker district of Chhattisgarh that houses different caste groups – OBCs and SCs, as well as two different Adivasi groups: Gond and Halba. The action-research, taken place across a year, has worked with six families of the different groups present (i.e., Gond, Halba, OBCs, and SCs) in which inter-caste marriages have taken place. Through in-depth interviews and free association discussions with these six families, the paper presents the ways in which the samaj and caste society have interacted. It has been observed that there is a difference in treatment in marriages between a lower caste woman marrying into an upper caste or Halba household, and an upper caste or Halba woman marrying into a lower caste household. While the upper caste woman is easily accepted into the Adivasi samaj and the husband’s family, the same does not hold true for the lower caste woman. The lower caste woman has to face humiliation through untouchability, fine on the family, or in some cases excommunication of the couple. The paper concludes with a need to use caste as a central analytic to understand gender discrimination even in Adivasi contexts.

Keywords: caste, Adivasi, Samaj, humiliation, woman

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Authors: K. Pandey

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The present study is a functional analysis of the relationship between castes which indicates the dynamics of the caste structure in the rural setting. The researcher has tried to show both the cooperation and competition on important ceremonial and social occasions. The real India exists in the villages, so we need to know about their solidarity and also what the village life is and has been shaping into. We need to emphasize a microcosmic study of Indian rural life. Furthermore, caste integration is an acute problem country faces today. To resolve this we are required to know the dynamics of behavior of the people of different castes and for the study of the caste dynamics a study of caste relations are needed. The present study is an attempt in this direction.

Keywords: hierarchial groups, jajmani system, functional dependence, commensalities

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Authors: Huma Aly, M. Asir Ajmal, Maryam F Munir

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The present study explored the role of caste system in determining and understanding the positive and negative impact of within caste marriages. It analyzed various rituals and concept of dowry system across castes. Reasons for the emphasis on within caste marriage were identified. Qualitative research method was used and for this purpose semi structured interviews were conducted across four castes namely Arains, Jutts, Sayyads, and Kakezais. The sample consisted of eight individuals including a male and female from each caste. Grounded theory method was used to analyze the results. Codes, categories and themes were formulated. Findings revealed that rriage mrituals and dowry system varied across biradries. Parents and grandparents still feel reluctant to marry outside their own caste. One major reason which appeared was that while marrying across castes, individuals feel reluctant to marry in Jutts and Kakezais. On the contrary, modernization, education and urbanization is changing the mindset of new generation and some of them want to eradicate the negative aspects of this system. This study will play a significant part in changing the traditional viewpoint of majority of elders of our society who still have immense association with the caste they belong to.

Keywords: caste, codes, categories, themes, Pakistan

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Authors: Mohamed Faslan

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This paper describes how caste-based differentiation functions among the Southern Muslims of Sri Lanka despite Islamic egalitarian principles. Such differences are not promoted by religious teachings, mosques, or the various Islamic religious denominations. Instead, it underpins a hereditary, hierarchical stratification in social structure. Since Islam is against social stratification and promotes egalitarianism, what are the persuasive social structures that organize the existing caste system among Southern Muslims? To answer this puzzle, this paper discusses and analyses the caste system under these five subsections: ancestry; marriage; geography; mosque ownership or trustees; and occupation. The study of caste in Sri Lanka is generally compartmentalized into separate Sinhala and Tamil systems. Most caste studies have focused on the characteristics, upward mobility, or discrimination of specific castes in relation to other castes within ethnic systems. As an operational definition, in this paper, by “southern” or the south of Sri Lanka, I refer to the Kalutara, Galle and Matara Districts. This research was conducted in these three districts, and the respondents were selected purposively. Community history interviews were used as a tool for collecting information, and grounded theory used for analysis. Caste stratification among the Southern Muslims of Sri Lanka is directly connected to whether they are descended from Arab or South Indian ancestors. Arab ancestors are considered upper caste and South Indian ancestors are considered lower caste. Endogamy is the most serious driving factor keeping caste system functioning among Muslims while the other factors—geography, mosques, and occupations—work as supporting factors.

Keywords: caste, social stratification, Sri Lanka Muslims, endogamy

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Authors: Saraswati Suna

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The outbreak of the COVID-19 epidemic and the subsequent lockdown have significantly impacted India's political, structural, and economic systems and a rising gap between the rich and the disadvantaged, upper and lower caste. For Dalit women, such forms of subjugation were followed by socioeconomic uncertainty due to the pandemic's economic shutdown and labour oppressions. Dalit women have been the victims of the most oppression among the nation's underprivileged groups. Dalit women undergo systemic oppression at the hands of the state, caste, class, gender, and religious hegemons historically. Dalit women hold a subordinate position within the gender to their male counterparts and caste to their upper-caste counterparts. This paper examines how Brahminical patriarchy and state power severely affected Dalit/Adivasi women during COVID-19 in Odisha, India. In order to understand caste-based sexual violence, a total of five cases have been analysed from newspapers. Findings revealed that Covid-19 appears to have a significant physical, psychological, and economic impact on Dalit women. The intention of sexual harassment and rape perpetrated by upper caste men is to maintain power and patriarchal culture in society. Dalit women are economically, socially, and culturally marginalised, which effectively exacerbates the sense of impunity by perpetrators of violence against Dalit women. This issue requires special attention to end atrocities against Dalit women. Dalit women become the target of rape, sexual assault, and murder. Sexual violence against Dalit women cannot be fully explained without linkage to caste, gender, and power. Dominant caste comes through caste privilege-socio-economic and politically; these factors contribute to sexual violence against Dalit women. The findings revealed that state police manipulate sexual violence, and in so doing, they create and deny access to both services to get justice. This article has argued that understanding Brahminical culture and the legal impacts of state police on Dalit women's identity requires a nuanced analysis.

Keywords: COVID-19, dalit women, sexual violence, brahminical patriarchy, power

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Authors: Soundarya Lahari Vedula

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Dalit women make up a significant portion of the Indian population. However, they are victims of age old discrimination. This paper presents a brief background of the Indian caste system which is a hierarchical division placing Dalits at the lowest rank. Dalits are forced to perform menial and harsh tasks. They often face social ostracism. The situation of Dalit women is of unique significance as they face triple discrimination due to their caste, gender, and class. Dalit women are strictly withheld by the rigid boundaries of the caste system. They are discriminated at every stage of their life and are denied access to public places, education and healthcare facilities among others. They face the worst forms of sexual violence. In spite of legislations and international conventions in place, their plight is not adequately addressed. This paper discusses, in brief, the legal mechanism in place to prohibit untouchability. Furthermore, this paper details on the specific human rights violations faced by Dalit women in the social, economic and political spheres. The violations range from discrimination in public places, denial of education and health services, sexual exploitation and barriers to political representation. Finally, this paper identifies certain lacunae in the existing Indian statutes and broadens on the measures to be taken to improve the situation of Dalit women. This paper offers some recommendations to address the plight of Dalit women such as amendments to the existing statutes, effective implementation of legal mechanisms and a more meaningful interpretation of the international conventions.

Keywords: Dalit, caste, class, discrimination, equality

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Authors: Santoshi Halder, Ranjini Ghosh

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Research on educational stratification suggests that inequality in education between different social strata continues and sometimes even widens in spite of educational growth. The backward classes are the most suppressed classes in society. In India, the Scheduled Castes are found as one of the backward classes. After independence there a lot of provisions were made for their uplift. Still they are facing a lot of problems in perusing education, getting jobs, choosing life style independently etc. The present study was conducted to explore the educational disparities in education with respect to caste. Sample consisted of 1020 students (540 scheduled caste and 540 general caste) from three different universities of West Bengal. Tools selected were General Information Schedule (GIS), socioeconomic status (SES), Achievement motivation scale. Findings indicated significant differences for the selected variables under the study with respect to caste. Findings have significant implication for the advocates, policy makers and educationists and sociologists for appropriate intervention.

Keywords: scheduled caste, educational barriers, achievement motivation, socioeconomic status

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Authors: Pradeep Peiris, Hasini Lecamwasam

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The fluid, ambiguous, and often elusive existence of caste among the Sinhalese in Sri Lanka has inspired many scholarly endeavours. Originally, Sinhalese caste was organized according to the occupational functions assigned to various groups in society. Hence cultivators came to be known as Goyigama, washers Dobi, drummers Berava, smiths Navandanna and so on. During pre-colonial times the specialized services of various groups were deployed to build water reservoirs, cultivate the land, and/or sustain the Buddhist order by material means. However, as to how and why caste prevails today in Sinhalese society when labour is in ideal terms free to move where it wants, or in other words, occupation is no longer strictly determined or restricted by birth, is a question worth exploring. Hence this paper explores how, and perhaps more interestingly why, when the nexus between traditional occupations and caste status is fast disappearing, caste itself has managed to survive and continues to be salient in politics in Sri Lanka. In answer to this larger question, the paper looks at caste from three perspectives: 1) Buddhism, whose ethical project provides a justification of social stratifications that transcends economic bases 2) Capitalism that has reactivated and reproduced archaic relations in a process of 'accumulation by subordination', not only by reinforcing the marginality of peripheral caste groups, but also by exploiting caste divisions to hinder any realization of class interests and 3) Democracy whose supposed equalizing effect expected through its ‘one man–one vote’ approach has been subverted precisely by itself, whereby the aggregate ultimately comes down to how many such votes each ‘group’ in society has. This study draws from field work carried out in Dedigama (in the District of Kegalle, Central Province) and Kelaniya (in the District of Colombo, Western Province) in Sri Lanka over three years. The choice of field locations was encouraged by the need to capture rural and urban dynamics related to caste since caste is more apparently manifest in rural areas whose material conditions partially warrant its prevalence, whereas in urban areas it exists mostly in the ideological terrain. In building its analysis, the study has employed a combination of objectivist and subjectivist approaches to capture the material and ideological existence of caste and caste politics in Sinhalese society. Therefore, methods such as in-depth interviews, observation, and collection of demographical and interpretive data from secondary sources were used for this study. The paper has been situated in a critical theoretical framework of social inquiry in an attempt to question dominant assumptions regarding such meta-labels as ‘Capitalism’ and ‘Democracy’, and also the supposed emancipatory function of religion (focusing on Buddhism).

Keywords: Buddhism, capitalism, caste, democracy, Sri Lanka

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Authors: Sephora Jose

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Caste slavery was an exploitative human transactional system that prevailed in Kerala, the south-western state of India, till the late nineteenth century. In this particular system, more than ten untouchable/Dalit caste groups had been enslaved and transacted. Mainstream historiographies have subsumed caste slavery under caste servitude covering up the transactional aspect of the practice. However, there are communities in Kerala like Prathyaksha Raksha Daiva Sabha (The Divine Church of Visible Salvation) and Deva Jana Samajam (The Society of God’s People), who claim to be the descendants of the caste slaves. Being spiritual organizations, they engage with the historical reality of slavery through Dalit theology. Their theology is articulated through their oral narratives, including songs, stories, myths, and other cultural productions. This study seeks to understand how the descendants of slave castes in Kerala attempt alternative historiography through Dalit theology articulated in their cultural productions collected over fieldwork.

Keywords: caste slavery, Dalit theology, Dravidians, Deva Jana Samajam, Prathyaksha Raksha Daiva Sabha

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Authors: Rajani Bogati, Gopini Pathak

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Women living in husband’s home (second home) after getting married is a common culture in Nepalese society. Most of the marriages are arranged between the mutual understandings of their parents as per their cultural practice. Culturally, arranged marriage system protects women in the society. Even though, women domestic violence is also still alive in the society. It depends upon the family class, ethnicity, caste, religion etc. Lower class (poor) family always try to get marriage from the higher class (rich) family of girl and also try to send their girl in higher class family. This study analysis the freedom of women of Armala Village Development Committee, Kaski district on the base of the family class of girl where she born (First home). 88% women are getting more respect in their second home if their family class of first home and second homes are same. They feel more comfortable and freedom in their second home. 79% of Women are suffering from domestic violence while the marriage between the boys from higher class and the girls from lower class. But less than 10% women are getting distress from violence if the marriage is accompanied between the girls from higher class and the boys from lower class. Less domestic violence is seem where the both families are educated, even though they are from different class. This study recommends that the society should be educated first to reduce women domestic violence.

Keywords: arranged marriage, women, family class, domestic violence

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Authors: Sujit Kumar

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Historicity of inter-caste relations can be traced in the early stages of evolution of rural community in the Indian society. These have witnessed vicissitudes during long drawn interactions between caste groups. Inter-caste relations evolved in a more organized form in the guise of Jajmani system. This is a system of permanent and hereditary inter-caste relations and gives a kaleidoscopic view of socio-economic relations among various caste groupings. Universality of its prevalence in rural India for centuries is well recognized and documented. But it has been undergoing metamorphic change in some regions and changing at a slower pace in the others during post-independence period. An empirical study was conducted with the objectives to know whether Jajmani system is in vogue in the rural areas and type and intensity of socio-economic ties among different caste categories and to find out the change in inter-caste relations, if any owing to industrialization and modernization. Information was elicited from 225 respondents using interview schedule designed for this purpose. It is discernible that in majority of cases, inter-caste social relations which find better expression on the occasions like marriage, death, birth and festivals etc. among Brahmins and lower castes vis-à-vis other caste categories have grown weak. The data further unearth that economic relations as maintained on the occasions of marriage, sacred thread ceremony, mundan sacrament, birthday, death, yajna, katha, routine hair cut, manufacture and repair of various iron, earthen, wooden and leather articles between members of higher castes (general category) and lower castes (scheduled castes) are moderate but weak in case of Other Backward Classes vis-à-vis all other caste categories. Overwhelming majority of informants believe that decline in hereditary occupations, depreciation of old products and services and their availability from the market being made by industry are main reasons in descending order for change in inter caste relations. Modernization, westernization, industrialization, transportation and communications, growing materialism and consumerism together have brought change in relations among caste groups affecting about a billion population inhabiting rural India.

Keywords: inter-caste, Jajmani, sacrament, Yajna

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Authors: Zahoor Ahmad

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Casteism has played a pivotal role in the social setup and political manipulations in Punjab. This tradition dates back to pre-British history. A number of scholars produced valuable work attributing the caste prejudice and division among the local communities. As a matter of fact, the history of Punjab witnessed a tangible economic, Muslim-non-Muslim, hatred culture towards low-profile castes & professions, and so on. It is obvious that caste ridden system already existed in Punjab before the advent of the British, who tremendously supported the same, and this division evidently affected every aspect of the political as well as social life of the region. This article highlights the characteristics of different castes and the contemptuous behavior of the low castes & professions in the area further, how the caste system influenced the local people and their culture.

Keywords: casteism, caste prejudice, division, Punjab

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Authors: Vijayalaxmi Khopade

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The Prima facie caste system is intrinsic to Indian society. It is an ancient system of intense social stratification based upon birth and enjoying religious sanction. The uppermost strata and privileges are ascribed and enjoyed by brahmins (priestly class), while the lowest strata are occupied by Dalits who are not ascribed with any privileges. The caste system is inherently hierarchical, patriarchal, and systematic and thrives solely on exploitation justified through means of the Brahminical system of hegemony based singularly on birth. The caste system has extended its tentacles to other religions like Christianity, Buddhism, Jainism, and Islam in South Asia. Term Dalit is colloquially used to categorize persons belonging to lower strata in the caste hierarchy. However, this category is heterogenous and highly stratified, following practices like untouchability and exclusion amongst themselves. The modern Indian legal system acknowledges the existence of Caste and its perils. Therefore, by virtue of the Indian Constitution, provisions for affirmative action for the protection and development of Dalits are made. Courts in India have liberally interpreted laws to benefit Dalits. However, the modern system of governance is not immune from Caste based biases. These biases are reflected in the implementation of governance, including the dispensation of justice. The economic reforms of the 1990s gave a huge boost to the Indian diaspora. Persons of Indian origin are now seen making great strides in almost every sector and enjoying positions of power globally. As one peels off the layer of ethnic Indian origin, a deep seated layer of Caste and Caste based patriarchy is clearly visible. Indian diaspora enjoying positions of power essentially belongs to upper castes and carry Caste based biases with them. These castes have long enjoyed the benefits of education; therefore, they were the first ones to benefit from LPG (Liberalization, Privatization, Globalization) model adopted in the 1990s. Dalits, however, had little formal education until recently. The western legal system, to the best of our knowledge, does not recognize Caste and, therefore, cannot afford protection for Dalits, wherein discrimination and exploitation take place solely on the basis of Caste. Therefore, Dalits are left with no legal remedy outside domestic jurisdiction. Countries like the UK have made an attempt to include Caste in their Equality Bill 2010. This has met with tough resistance from Upper caste Hindus who shy away from recognizing their caste privileges and, therefore, the existence of Caste. In this paper, an attempt for comparative analysis is made between various legal protections accorded to Dalits in India vis-à-vis international human rights as protected by the United Nations under its declaration of Universal Human rights. An attempt has been made to mark a distinction between race and Caste and to establish a position of women in Caste based hierarchy. The paper also makes an argument for the inclusion of atrocities committed against Dalits as a violation of international human rights, their protection by the United Nations, and the trial of their violations by International Courts. The paper puts into perspective the need for an external agency like the United Nations and International courts to interfere in rights guaranteed by the Indian Constitution, even with the existence of a modern legal system in a sovereign democratic country.

Keywords: atrocity, caste, diaspora, legal framework

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Authors: Pooja Kamble

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The study discusses the traumatic circumstances in which the Dalits, who are on the lower rungs of society, endured in all social, political, cultural, and economic aspects. Trauma appears to be employed as a catch-all term in Psychoanalytic literature to describe anything that produces psychological distress. They have suffered for ages, yet there is still no witness to end their existence. Dalits who have suffered at the hands of the upper caste or Brahmins have had a lasting impact on their mentality in this caste system. The trauma of caste is a psychoanalytic method for studying the mental state, nature, and existence of Dalits in society. It also provides a little overview of how this experience evolved the mental wounds that were left undetected. The anguish of horrible harassment and repressive treatment faced by countless generations of souls was difficult to put into words. This article highlights some of the phases that must be understood and concentrated on, as well as the traumatic environment in which they lived for several years. After acquiring recognition and political support, it is proposed to eliminate its existence. Even after relocating to independent India, we were unable to delve further into its origins. Independence itself speaks of freedom in all aspects, yet Dalits continue to be suppressed; they have failed to win freedom for their existence, despite their lengthy struggle against oppression. This article will help you comprehend the Dalit's emotional trauma that has made their life and battles more difficult to deal with, as systematically analyzed by Thenmozhi Soundararajan in the work The Trauma of Caste.

Keywords: trauma, psychoanalytic, dalits, caste

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Authors: Elaheh Ghasempour

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India has always been an all-encompassing center of attention in the theological and cultural studies since it beholds a very diverse nation within its borders. Among the uncountable faiths and traditions of this massive land, this article shall negotiate Islam in a Hindu dominated society. Practicing Caste and the views on it are the most controversial topics in modern-day India. Some blame it on the teachings of Hinduism; some call it a colonial outcome; and yet many believe that it is, in fact, a social construct. Islam was the souvenir coming from the Arabian Peninsula into the Indian Subcontinent in the hands of Arab, Persian, and Turk religious missionaries and Sufi saints. The aim of bringing the faith to this region was to enlighten the people of East and the Far East with the ideas of peace, justice, brotherhood as well as a proper way of living. Due to many reasons, the concept of the Islamic Nation or ‘Ummah’ has been touched by the native teachings of Hinduism which negates and questions the actual Islamic principles and laws. The Islamic Nation in India has been parted to different classes and each class nowadays beholds one level of a hierarchy. The superiors do not hesitate to keep the inferiors oppressed as much as they can since their own high position in this hierarchy depends on such oppressions. Their rules and laws to keep the lower castes out of the political and economical scene found ways into the religious traditions so much that it has become hard to question it by the masses; the masses who are too uneducated to question their own heretical faith and traditions. But now that the world is rapidly evolving, the access to knowledge has evoked an awareness of many lower caste or ‘Dalit’ Muslims. They no longer wish to be oppressed for their ethnicity or rootless principles of the old generations to guarantee the survival of the higher caste Muslims or ‘Ashrafs’. In recent years, many have stood against the rules of the caste system. As the oppressed no longer wishes to be oppressed, they also show acts of violence against the rulers who destined them the life they currently have. Considering they are usually poor and uneducated, and they might do violent actions, this can threaten not only Indians but the whole world; especially because the ISIS can easily fund a troop of hungry men who are looking forward to revenge their masters and others for all the unjust discriminations. Therefore for the sake of social security and stopping the disrepute for followers of Islam, the entire Islamic nation must consider taking actions against practicing Caste, regardless of where they come from. Since the teachings of the Quran and the Sunnah of the Prophet (PBUH) invite all Muslims to practice equality and brotherhood in the Ummah, this article would find the practical ways to abolish the caste-system through the Islamic liturgical texts and traditions.

Keywords: Dalit Muslims, Islam in India, caste system, justice in Islam, violence

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Authors: Mom Bishwakarma

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This research traces out how the Dalit in Nepal evolved from the early 1950s to the current day, from invoking Dalit against caste discrimination through to the asserting proportional representation in state structures. The research focused most closely on the formation of Dalit association and resistance, as well as on the different struggles throughout this period. It then discusses the expansion of Dalit movement in NGOs, its internationalization and responses. The research sees that Dalit movement has been influenced by its network with the national and international civil rights movement particularly Dalit movement in India and argues that Dalit movement in Nepal have in many ways, challenged the orthodox based caste stratification for Dalit equality and justice. It can be seen that at the same time as Dalit participation was increasing, divisions by caste line also emerged. Rather reshaping the power structures, Dalit movement encircled into division and contentious politics.

Keywords: Dalit, equality, justice, movements, Nepal

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Authors: Dhaneswar Bhoi

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In Indian History, the Dalits (Scheduled Castes) were exploited with caste, since the Vedic Age (1500 BCE). They were deprived of many rights in the society and their education was also restricted by the upper castes since the introduction of the Law of Manu (1500 BCE). The Dalits were treated as lower castes (Sudras and Ati-Sudra) in the society. Occupation of these caste groups were attached to some low profile and menial occupation. Whereas, the upper caste (Brahamins) declared themselves as the top most caste groups who chose the occupation of priests and had the supreme right to education. During those days occupation was not decided by the caliber of a person rather, it was decided by the upper caste Brahamins and kept on transferring from one generation to another generation. At this juncture of the society, the upper caste people oppressed and suppressed the lower caste people endlessly. To get rid of these social problems the emancipator and the charismatic leader (Prophet for the lower caste communities), Dr. Babasaheb Ambedkar appeard in the scene of Indian unjust society. Restlessly he fought against the caste oppression, social dogmas and tyranny on the basis of caste. Finally, he succeeded to affirm statutory safeguards for the oppressed and depressed or lower caste communities. Today these communities are scheduled as Scheduled Castes to access social justice for their upliftment and development. Through the liberty, equality and fraternity, he established social justice for the first time in the Indian history with the implementation of Indian Constitution on 26th January 1950. Since then the social justice has been accessed through the Constitution and Indian Republics. However, even after sixty five years of the Indian Republic and Constitutional safeguards the Scheduled Castes (SCs) are suffering many problems in the phases of their life. Even if there are special provisions made by the state aimed to meet the challenges of the weaker sections, they are still deprived of access to it, which is true especially for the Dalits or SCs. Many of the people of these communities are still not accessing education and particularly, higher education. Those who are managing to access the education have been facing many challenges in their educational premises as well as in their social life. This paper tries to find out the problem of discrimination in educational and societal level. Secondly, this paper aims to know the relation between the discrimination and access to social justice for the SCs in the educational institution and society. It also enquires the experiences of SCs who faced discrimination in their educational and social life. This study is based on the both quantitative and qualitative methods. Both of which were interpreted through the data triangulation method in mixed methodology approach. In this paper, it is found that the SCs are struggling with injustice in their social and educational spheres. Starting from their primary level to higher education, they were discriminated in curricular, co-curricular and extra-curricular activities.

Keywords: social justice, discrimination, caste, scheduled castes, education

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Authors: Renu Singh

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The caste system in Indian society plays an important role in subjugation of women. It creates divides and controls over women’s sexuality in various ways. This paper attempts to look into various modes in which the institution of caste makes some forms of sexuality as socially “acceptable” norms, while deems others as obscene, immoral and against social ethos. Based on a review of existing literature in this area this paper attempts to understand the notion of sexuality in Indian context. It tries to understand how the emergence of norms and values of sexual behaviour has been entwined with the evolution of caste system and the subjugation of many sections of Indian society. It also attempts to trace the internalisation of patriarchal values in Indian society, and the role played by the colonial rulers in creating and maintaining stringent division of space into public and private ones. It is argued here that brahmanical patriarchy, which is a unique phenomenon of the Indian Subcontinent, plays a crucial role in subjugating and controlling women in general and their sexuality in particular. It also creates a divide among women of different castes. Furthermore, the process of colonisation played an important role in shaping the discourse of sexuality in its present form. There were contradictions as well as consensus between the colonial rulers over the questions of regulation of the private domain, as in introducing reform legislation in the nineteenth century informed the debate on sexuality in postcolonial India. The process of emergence of the dichotomous notions of ‘good’ and ‘bad’ sexuality, and the resistance to any ‘deviation’ from the ‘normal’ sexuality is located, not merely in the ‘passive’ evolution of society, but in the actual politics of it.

Keywords: caste, control, sexuality, regulation, brahmanical patriarchy, India

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Authors: Huma Aly, Caramel Rodger, Saman Zafar

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The present study explored the role of caste system in determining and understanding various personality characteristics related to different castes. It analyzed various personality characteristics of Arains, Jutts and Sheikhs caste of Pakistan. Reasons for the emphasis on within caste marriage in relation to personality characteristics were identified. In the present study a sample of 200 unmarried students were taken from different institutes of Lahore, Pakistan. 117 students were taken from Fast University and 83 from LUMS (Lahore University of Management and Sciences) on the basis of purposive and convenience sampling. 76 Arains, 59 Sheikhs and 65 Jutts were taken. Non-probability purposive sampling, quantitative research method, big five personality scale were used. Kruskal Wallis test was used as three independent groups were taken in the study. Results revealed various personality characteristics associated with different castes namely Arain, Jutts and Sheikhs. Individuals belonging to Jutts caste were reported to be high on being talkative, findings faults, doing thorough job, being depressed, reservedness, quarrelling, reliable, tensed, deep thinker, worrying a lot, imaginative, lazy, inventive, assertive, cold aloof, preserved and rude. Arains were reported to be original, helpful, careless,relaxed, curious, enthusiastic, forgiving, quiet, trusting, moody, shy, retaining anger, routinely working, planners, nervous, playing with ideas, artistic, cooperative, easily distracted and sophisticated. Lastly, Sheikhs were reported to be energetic, disorganized, stable. This study will play a significant part in changing the traditional viewpoint of majority of elders of our society who still have immense association with the caste they belong to.

Keywords: castes, personality, Arains, Jutts, Sheikhs, Pakistan

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Authors: Deepak Deshpande, Vikas Minchekar

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Day by day in modern India communal forces became stronger and stronger. Each and every caste group trying to show their strength through massive marches. Such kind of marches or ralliesruinous national integrity in India. To test this assumption present investigation has been carried out. This research was undertaken by using survey techniques. The study has been carried out in two phases. In the first stage, the students’ attitudes were collected while in the second phase the views of the members of the historical association were collected. The social dominance orientation scale and sources of social dominance inventory have been administered on 200 college students belonging to Maratha caste. Analyzed data revealed ahigh level of social dominance in Maratha caste students. Approximately, 80 percent students have reported that they have learned such dominance from the medieval history. The other sources disappear very less prominent. These results and present Indian social situation have been communicated with the members of the historical association of India. The majority members of this association agreed with this reality. The consensus also received on that Maratha caste person experiencing dominance due to the misinterpretation of the King Shivaji Empire; synchronize by politicians. The survey monkey app was used through electronic mail to collect the views on ‘The attitude towards the modification of curricula questionnaire’. The maximum number of members of the historical association agreed to employ to teach the medieval Indian history accordingly the secular perspectives.

Keywords: social dominance orientation, secular perceptive, national integrity, Maratha caste and medieval Indian history

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Authors: Kenneth Lee

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During Buddha’s time in the 5th century BCE, the Indian society was organized by a social stratification system called “the caste system” (Skt. varna), which still exists today. The origination of the caste system can be traced back to 1500 BCE within the ancient Vedic texts of the Aryans, the Indo-European nomadic people who migrated and settled in the Indus Valley region. However, the four-tiered hierarchical nature of the caste system created inequality, privilege, and discrimination based on hereditary transmission. After renouncing his royal status as a prince, Siddhartha Gautama spent six years in the forest, practiced austerities, mastered meditation, and eventually realized enlightenment. Thereupon, now referred to as “Shakyamuni Buddha” or “sage from the tribe of Shakya who has become awake,” the Buddha founded the Sangha, a community of monks, nuns, and lay followers, where everyone was equal and treated equally. After providing a brief overview of Buddha’s time, this talk will examine Buddha’s Dharma or teachings on equality and his creation of the Sangha as “society within a society, which had a dissolving effect on society.

Keywords: equality, women, buddhism, discrimination

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Authors: Wajid Hussain

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The paper draws upon the study of socioeconomic reality as associated with discursively manipulative strategies in the representative fictional works from the South Asian Indian and the Afro-American literature. The study determines the context to which power functions behind the discourse of the powerful social groups, investigates how the socially established identities, such as constituted by caste and race, serve the vested interests of these elites, and, finally, ascertains the reaction which this socioeconomic monopoly of the few incurs from the socioeconomically dominated majority of the society. The study examines this notion in the selected fictional works by applying the methodological theory of Dialectical Materialism, which is the philosophical foundation of Marxism, and the concept of Discourse and Manipulation, a perspective form of Critical Discourse Analysis. The study adds a new dimension to the existing literature in that it not only focuses on the tussle between the social classes as based on the socioeconomic disparity but also traces out the emergence of the individuals from the socioeconomically victimized groups. Besides, it studies this endless socioeconomic process, as based on class distinction, from the perspective of discourse as well.

Keywords: dialectical materialism, discourse and manipulation, caste, race

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Authors: Jehad Al Dallal

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Attributes and methods are the basic contents of an object-oriented class. The connectivity among these class members and the relationship between the class and other classes play an important role in determining the quality of an object-oriented system. Class cohesion evaluates the degree of relatedness of class attributes and methods, whereas class coupling refers to the degree to which a class is related to other classes. Researchers have proposed several class cohesion and class coupling measures. However, the correlation between class coupling and class cohesion measures have not been thoroughly studied. In this paper, using classes of three open-source Java systems, we empirically investigate the correlation between several measures of connectivity-based class cohesion and coupling. Four connectivity-based cohesion measures and eight coupling measures are considered in the empirical study. The empirical study results show that class connectivity-based cohesion and coupling internal quality attributes are inversely correlated. The strength of the correlation depends highly on the cohesion and coupling measurement approaches.

Keywords: object-oriented class, software quality, class cohesion measure, class coupling measure

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Authors: Mohammed Husein Mohammed Rashid

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Let Τ = U |Τ| be a polar decomposition of a bounded linear operator T on a complex Hilbert space with ker U = ker |T|. T is said to be class p-w A(s,t) if (|T*|ᵗ|T|²ˢ|T*|ᵗ )ᵗᵖ/ˢ⁺ᵗ ≥|T*|²ᵗᵖ and |T|²ˢᵖ ≥ (|T|ˢ|T*|²ᵗ|T|ˢ)ˢᵖ/ˢ⁺ᵗ with 0Keywords: class p-w A (s, t), normaloid, isoloid, finite, orthogonality

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Authors: Rajashekhar K. Patil, Martin J. Babu

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Weaver ants-Oecophylla smaragdina live in colonies that have polymorphic castes. The females which include the queen, major and minor workers are haploid. The individuals of castes are dependent on olfactory cues for carrying out caste-specific behaviour. In an effort to understand whether organizational differences exist to support these behavioural differences, we studied the olfactory system at the level of the sensilla on the antennae, olfactory glomeruli and the Kenyon cells in the mushroom bodies (MB). The MB differ in major and minor workers in terms of their size, with the major workers having relatively larger calyces and peduncle. The morphology of different types of Kenyon cells as revealed by Golgi-rapid staining was studied and the major workers had more dendritic arbors than minor workers. This suggests a greater degree of olfactory processing in major workers. Differences in caste-specific arrangement of sensilla, olfactory glomeruli and celluar architecture of MB indicate a developmental programme that forms basis of differential behaviour.

Keywords: ant, oecophylla, caste, mushroom body

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Authors: Mohammed Husein Mohammad Rashid

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For a bounded linear operator T acting on a complex infinite dimensional Hilbert space ℋ, we say that T is ∗-class A operator (abbreviation T∈A*) if |T²|≥ |T*|². In this article, we prove the following assertions:(i) we establish some conditions which imply the normality of ∗-class A; (ii) we consider ∗-class A operator T ∈ ℬ(ℋ) with reducing kernel such that TX = XS for some X ∈ ℬ(K, ℋ) and prove the Fuglede-Putnam type theorem when adjoint of S ∈ ℬ(K) is dominant operators; (iii) furthermore, we extend the asymmetric Putnam-Fuglede theorem the class of ∗-class A operators.

Keywords: fuglede-putnam theorem, normal operators, ∗-class a operators, dominant operators

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Authors: Usharani Rathinam

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Although policies directing inclusion of marginalized were in effect, majority of chronically impoverished in India belonged to schedule caste and schedule tribes. Also, taking into account that poverty is gendered; destitute women belonged to lower social order whose need is not largely highlighted at policy level. This paper discusses on social relations poverty which highlights on how social order that existed structurally in the society can perpetuate chronic poverty, followed by a critical review on social inclusion policies of India, its merits and demerits in addressing chronic poverty. Multiple case study design is utilized to address this concern in four districts of India; Jhansi, Tikamgarh, Cuddalore and Anantapur. These four districts were selected by purposive sampling based on the criteria; the district should either be categorized as a backward district or should have a history of high poverty rate. Qualitative methods including eighty in-depth interviews, six focus group discussions, six social mapping procedures and three key informant interviews were conducted in 2011, at each of the locations. Analysis of the data revealed that irrespective of gender, schedule castes and schedule tribe participants were found to be chronically poor in all districts. Caste based discrimination is exhibited at both micro and macro levels; village and institutional levels. At village level, lower caste respondents had lesser access to public resources. Also, within institutional settings, due to confiscation, unequal access to resources is noticed, especially in fund distribution. This study found that half of the budget intended for schedule caste and schedule tribes were confiscated by upper caste administrative staffs. This implies that power based on social hierarchy marginalize lower caste participants from accessing better economic, social, and political benefits, that had led them to suffer long term poverty. This study also explored the traditional ties between caste, social structure and bonded labour as a cause of long-term poverty. Though equal access is being emphasized in constitutional rights, issues at micro level have not been reflected in formulation of these rights. Therefore, it is significant for a policy to consider the structural complexity and then focus on issues such as equal distribution of assets and infrastructural facilities that will reduce exclusion and foster long-term security in areas such as employment, markets and public distribution.

Keywords: caste, inclusion policies, India, social order

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Authors: Nithin Raj Adithyan

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Rap music is a popular genre that features strong beats and rhythmic words. It was created by American disc jockeys and urban Black performers in the late 1970s. Additionally, it carries on West African oral traditions that were introduced to the Americas by Africans who were held as slaves and have impacted the narrative and rhythmic components of rap. Initially introduced in India in the late 1990s as mere entertainment, rap lacked the politicized undertones that it developed in the United States. However, recent years have witnessed a transformation, with Indian rap evolving into a vital tool for marginalized communities—particularly Dalits, Muslims, and tribal groups—to voice grievances against historical injustices, systemic discrimination, and caste-based oppression. This paper examines Indian rap's evolution into a potent medium for subaltern resistance, drawing from its origins in the black ghettos of America, where rap emerged as social commentary and an anti-racial political voice. Historically, music has served as an essential medium for subaltern groups in India to assert their identities and reclaim agency. Indian rap, in its current form, amplifies this function by offering a compelling platform to address issues of caste oppression, socio-economic marginalization, and symbolic exclusion. This paper examines how contemporary Indian rappers, often from Dalit and lower-caste backgrounds, leverage their art to confront systemic injustices and amplify voices that have historically been silenced. By analyzing key artists and their lyrics, this paper highlights the ways in which rap critiques the pervasive caste system, challenges social hierarchies, and fosters a sense of identity and solidarity among subaltern groups. This study uses Gayatri Spivak’s concept of “strategic essentialism” to explore how Indian rap fosters shared subaltern identity, uniting voices across regional and cultural divides. By situating Indian rap within the global hip-hop movement, the paper highlights how it contributes a unique perspective to global narratives of resilience and resistance, adapting international influences to articulate local struggles. Ultimately, this research highlights Indian rap’s role as a catalyst for change, examining its critique of caste violence, economic marginalization, and social exclusion and demonstrating how it contributes to the anti-caste movement. Through a close reading of this subaltern dimension of rap, the paper illuminates how Indian rap fosters identity, solidarity, and resistance, affirming the genre’s potential as a transformative force within the global legacy of hip-hop as an expression of subaltern agency and social dissent.

Keywords: caste oppression, hip-hop/rap, resistance, subaltern

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